264 ORGANIC EVOLUTION CONSIDERED 



assume more than molecular motion and more than 

 sensation. It is a faculty which cannot be derived 

 from matter, nor even from the senses of man. 



Eeason makes use of materials furnished by the 

 senses — compares, corrects and often rejects the testi- 

 mony of the senses. Therefore, reason is not the off- 

 spring of sensation. 



The will is frequently exercised in opposition to the 

 strongest desires of the senses, thus showing that it is 

 essentially different from sensation. 



If these high mental powei-s are more than sensa- 

 tion, then they could not have originated from the 

 senses, and we must conclude that they have had a 

 different origin. 



In conclusion I need hardly say that I see no possi- 

 ble method by which the mind of man could have been 

 evolved. Its highest powers, I think, are essentially 

 different from the faculties of animals. They could 

 not have been evolved from instinct nor from sensa- 

 tion, for they are vastly more than these; nor could 

 they have been evolved from experiences of utility, 

 for such experiences imply the existence of faculties, 

 and can therefore, at most, only account for the 

 improvement of existing faculties; nor can they be 

 explained in terms of molecular motion, for the rela- 

 tion between mechanical motion and. conditions of the 

 mind are totally inconceivable. I therefore refer the 

 origin of the mind to the Infinite Intelligence which 

 has created the universe. 



Mind, which believes in the existence of the Infinite 

 and the Eternal — which believes' the universe to be 

 tinder the control of a Supreme Intelligence, is more 

 than a handful of dust — more than a transient breath. 

 To put mind on a level with matter and the forces of 

 aature, or with instincts and sensations is to drive it 



